Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	whole_a	13,673	5	5.8632	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68425	An exposicion vpon the songe of the blessed virgine Mary, called Magnificat Where vnto are added the songes of Salue regina, Benedictus and Nu[n]c dimittis. Translated out of latine into Englysh by Ihon Hollybush.	Luther, Martin, 1483-1546.; Coverdale, Miles, 1488-1568.	1538 (1538)	STC 16979.7; ESTC S101033	83,050	200

y e mother of such a chylde For I thynke Mary was not called a stocke and a roote therfore only because that aboue nature vnstayned flore of hyr maydenheade she became a mother as it is also aboue nature y e a rodde shuld springe of a dead blocke But also because that she was of a kynglye stocke and of Dauids kynred which was sōtyme buddynge florysshyng honorable puyssaunte rych and happy both in hys and Salomons tyme and a thynge greatly set by amonge men But at the laste whan Christe shulde come dyd the hygh prestes vsurpe and take to themselues that dignite hauyng the rule alone and the kyngly progeny or kynred was fallē to extreme prouerte and despysed as a deade blocke so that ther was no hope nor lokynge for more that ony kyng of great worshyp and renowne shulde sprynge of it And whā it was in thys state and euē come to y e lowest thā doth Christe come of a small stocke borne of a symple and poore virgine and so the rodde and blossome of such a persone as the doughters of my lorde Annas Caiphas wolde not haue wytesafe to haue done the vylest seruice of theyr handmaydē Thus go the workes of God and hys syghte in the depthes and the workes and lokes of men only in the heyghte And thys is the cause of hyr loude songe of prayse which we wyll now heare from verse to verse My soule magnifieth the LORDE That worde brusteth out of a vehemente heate and ouerflowynge ioye wherewyth hyr mynde and conuersacion heaue it selfe wholy in sprite inwardly Wherfore she sayeth not I do magnifye the LORDE but my soule As yf she wolde saye My lyfe and all my thoughtes dryue compelle and ouerflowe in the loue and prayse of God and exceadynge gladnesse so that I euen besydes my selues ame rather heaued than do heaue to prayse God Euen as it chaunceth also vnto them that be endued wyth godly swetenesse and sprete so that they fele more than they can vtter and expresse wyth wordes For it not mans worke to geue thankes vnto God wyth ioye It is rather a ioyfull mynde and the only worke of God the whiche is not perceaued by vtteraunce but by experience as sayeth Dauid in the .xxxiii. Psalme Tayste and se how good the LORDE is happy is the mā that trusteth in hym He sayeth fyrste Tayste and than se because he can not be knowen wythout a mans owne experience wher vnto neuerthelesse noman commeth wythoute he do wholye and fullye truste in God whan he is into the depthe and anguyshe and for thys cause doth he adde continently and sayeth Happy is the man that trusteth in hym For such one shall perceaue y e worke of God in hymselfe and by thys waye he shall come to the perceaueable swetenesse and therby come to all vnderstandynge and knowlege Now let vs marke weye euery worde in order The fyrst is My soule Scripture dealeth man in thre partes as Paule the fyrst to the Tessalonians the last Chapter sayeth The very God of peace sanctifye you thorow out And I praye God that your whole sprete soule and body be kepte blamelesse vnto the commynge of our LORDE And euery one of these thre wyth al the mā is agayne dealte another waye in two namely the fleshe and the sprete The whyche particion is not of the nature but of the beynge or propernesse That is to say Nature path .iii. partes namely the sprete the soule and the body and all thre maye altogether be ether good or bad and is than called the sprete and the fleshe wherof we wyll not speake at thys tyme. The fyrst part that is the sprete is the moost excellente the depest and the mooste noblest parte of man wherewyth he is apte to vnderstande incomprehensible inuisible and eternall thynges and to be shorte it is the house wherin fayth and y e worde of God are conteyned wherof Dauid speaketh in y e L. psalme sayenge LORDE renewe a ryght sprete in myne intrayles that is a strayght and not bowed fayth And agayn in y e .lxxvii. psal speakyng of the vnfaythful he sayeth A frowarde ouerthwart generaciō a generacion that set not theyr harte aryght whose sprete was not true towarde God The seconde part the soule is euen the same sprete after the nature but after another operaciō Namely in that it quyckeneth the body and worketh by the same and is oftentymes taken in scripture for lyfe For the sprete maye lyue well ynough wythout the body but so maye not the body Thys parte se we also that euen as we slepe it doth lyue and worke wythout ony ceassynge And hys cōdicion or properte is not to perceaue thinges that be incomprehensible but suche as reason can haue knowlege of and measure And reason is the chefe lyght in thys house Yee wythout the sprete beynge lyghtened wyth fayth or a greater lyght do rule gyde thys lyght of reason it can not be wythoute errour for it is to vyle to beare ony swynge in godly busynesse Vnto these two partes doth scripture attribute much but chefelye wysedome and knowlege wysedome vnto y e sprete and knowlege vnto the soule Besydes these attributeth it also hate loue pleasure lothsomnes and such lyke The thyrde is the body wyth hys membres whose workes are mere exercyse vse of such thynges as the soule knoweth and y e sprete doth beleue And to confirme thys by a wytnesse of the scripture Moses made a Tabernacle with a threfolde and seuerall mansion The fyrst was called Sanctū sanctorum in the which God dwelled and this had no lyght The second was called Sanctum wherin was the candelsticke wyth the seuen shaftes and lampes The thyrde was called the forecourte whych was vnder the open skye and bare to the Sonne beames In thys fygure is euery Christen man featly described For hys sprete is y e Sanctū sāctorū y e is the moost holy y e dwellyng of God in a secrete as a mā myght say in a darke fayth for he beleueth it y t he cā not perceaue with his eyesyght nother feleth nor yet doth comprehende The Soule is the Sanctum that is y e holy there be the .vii. lampes that is all maner of vnderstandynge y e differēce and knowlege of corporal visible thynges The bodye is the forecourte whych is bare to euery man so that they maye se what he doth and how he lyueth Therfore now prayeth Paule sayeth The very God of peace sanctifye you thorowout Not only in one parte but thorowe out that the sprete soule bodye and altogether be holy Here were many thynges to be spoken of the cause of thys prayer but I wyl brefely rehearse some of them Yf the sprete be not holy ther shall nothynge els be holy Than is the moost ieoperdy and busynesse in the holynesse of the sprete whych consysteth only in a pure fayth that is yf y e sprete be not combred wyth

God that hys chyldrē take no consolacion of the gyftes ether spirituall or temporall be they neuer so great but of hym and hys goodes yet not despysynge the gyftes Nother doth y e mother of God rehearse ony goodnesse seuerally but wyth one word doth she comprehende them all sayenge He hath done great thynges vnto me that is all that he hath done vnto me is greate Whereby she teacheth vs that the hygher the contemplaciō in sprete be the lesse wordes ought we to make For she feleth well ynough that she can not vtter wyth wordes the thynge that she thynketh in hyr mynde and wolde fayne expresse Wherfore such fewe wordes of the sprete are sometyme so weyghtye and profounde that no man can vnderstāde them wythout he somdeale fele the same sprete But vnto them that be voyd of the spret do such wordes seme very sleght and clene wythout swetnesse or tayst which dispatch theyr taxe wyth many wordes and greate noyse Christe in the .vi. Chapter of Mathew teacheth vs to eschue the multiplyenge of wordes in oure prayer seynge the Heythen men do euen the same whyche therby do thynke to be herde As now a dayes also in many churches ther is plenty of ryngynge of bels playenge on organes and other instrumentes of musyke of syngynge cryenge and readinge but scarcenesse of praysynge of God the whyche is to worship God in sprete and truth Ioh. iiii Salomō sayth in the .xxvii. chap. of y e Pro. He that is to haysty to prayse his neghboure aboue measure shalbe taken as one that geueth hym an euell reporte For he causeth y e matter to be suspect so that euery man doth thynke it a fayned matter whych he busyeth so earnestlye to stuffe with hys gorgious prayses and maketh neuerthelesse the matter worse therewyth And contrarywyse he that lacketh hys neghboure and ryseth early that is is not slack and spedely doth ryd the matter thesame is to be taken for a prayser For men do thynke it is not as he doth saye and he doth it of an hatynge and euelwyllynge harte so that he doth make hys cause worse and hys neghboures better On thys wyse do they that endeuoure to prayse God with multiplyenge of wordes with cryenge and ianglynge They do as though he were deafe or knewe nothynge and that we must wake or teach hym Such opinion of God is rather a dispraysynge of hym than a praysynge But he that thynketh vpon the workes of God aryght euen from the bottō of hys harte and beholdeth thesame wyth wonderyng and geuynge of thankes so that for very feruentnesse he bruste out and sygh rather thā speake and the wordes that flowe by themselues not fayned nor connynglye deuysed do so rolle oute that euen the sprete do also comme oute Yee that the wordes haue euen handes fete and lyfe so that finally the whole bodye the whole lyfe and all the members do longe to speake that is to prayse God truly in sprete and verite There are the wordes very fyre lyghte and lyfe as wytnesseth Dauid in the C.xviii Psalme sayenge LORDE thy wordes are fyry And agayne My lyppes shall set forth thy prayse euen as water in a sethynge potte runneth ouer and fometh so that it can not retayne it selfe therein for the vehemente heate in the potte Of thys kynde be all the wordes of the virgine Mary in thys songe the whiche be fewe yet both greate and hygh Such praysers of God doth saynt Paule vnto the Romaynes the .xii. chapter call Feruente of sprete the whych chafe and burne in sprete teachynge vs to be of thesame sorte and such were y e fyry tunges that the holy gooste descēded in vpō the disciples The greate thynges be nothynge els saue that she is become the mother of God by the whyche thynge so greate goodes and so excellent are geuen vnto her that passe all the vnderstondynge of ony man For frō hence floweth all honoure and blesse so that amonge all mankynde she be euen one persone excedynge all other and perelesse because she hath only the heauenly father with the sonne cōmune with her And hereby commeth that she herselfe can not name these greate thynges for the abundaūte excellēcy of them but must rest there and breste oute in praysynge wyth a feruent affeccion sayenge He that is myghty hath done great thynges vnto me For thys cause is all hyr honoure comprehended in one worde namely yf she be called the mother of God for no man can saye greater thynges by her nor to her though he had as many tunges as the earth hath herbes and floures the skye hath starres or the see sondes Moreouer it must be cōsydered wyth a depe harte what it meaneth to be the mother of God She doth also featly ascrybe and attrybute thys thynge vnto the grace of God and not hyr merite For thoughe she was wythout synne yet was that grace so greate that she was in no wyse worthy of it For howe coulde a creature be worthye to be the mother of God Although some vayne iāglers and not wryters do bable very much of hyr worthynesse and deseruynge of thys office But I geue more credence vnto the blessed virgine than vnto those vayne wryters and bablers She sayeth that hyr lowe degre was loked vpon and that God hath not rewarded her therfore but that he hath done greate and myghty thynges vnto her He hath done greate thynges vnto me sayeth she not for my deseruynges For suche a thynge dyd the holy virgine neuer thynke vpon muche lesse than dyd she prepare herselfe to it that she myght be the mother of God The message came sodenly and vnwars vnto her as sayeth Luke the euangeliste As for a deseruyng abydeth and loketh not for the rewarde to come sodenly but of a redynesse and set purpose Now it that is in the songe called Regina coeli letare c. namely Vvhome thou deseruedest to beare And in another songe Vvhome thou vverest vvorthy to beare is nothynge to purpose For y e same wordes are also songe of the holy crosse the whiche not wythstandynge was a tre and coulde deserue nothynge And euen so is thys also to be vnderstande Yf it than of necessite must haue ben the mother of God it was requyred agayne that it shulde haue ben a woman kynne a virgine of the tribe or kynred of Iuda and to beleue the message of the angell that iudged her apte to thesame as the scripture had wytnessed of her The preciousnesse or worthynesse of the woode was none other saue that it was mete to be a crosse was ordyned of God to thesame vse Euē so had the holy virgine none other worthynesse to be the mother of God saue that she was comly and ordyned therto that so it myght be a mere grace and no deseruynge or duety that in no case it were preiudiciall and mynysshynge ether the fauoure or the glorye of God It is more semely to abayte to much from her than frō the glory